Chapter II: Phallism in Ancient Religions (3)

[39] “Ancient Egyptians,” vol. iv., p. 313.

[40] Ditto, p. 313.

[41] Dulaure’s “Histoire abregée de differens Cultes,” vol. ii., p. 169.

[42] See Guigniaut’s “Religions de l’Antiquité” (1825), vol. i., p. 149.

[43] See on this, Inman, _op. cit._, vol. ii., p. 462.

[44] The Hindu legend expressly mentions the fig. See _infrà_.

[45] _Op. cit._, vol. i., p. 108, 527. In the East the pomegranate symbolises the full womb.

[46] See Bunsen’s “Egypt,” vol. iv., p. 225, 255, 288.

[47] “History of Herodotus,” vol. i., p. 600.

[48] Wilkinson’s “Ancient Egyptians,” vol. iv., p. 412, 413; and King’s “Gnostics,” p. 31. See also Bryant’s “Ancient Mythology,” vol. iv., p. 201. The last-named work contains most curious information as to the extension of serpent-worship.

[49] See “The Serpent Symbol in America,” by E.G. Squier, M.A.—“American Archæological Researches,” No. 1 (1851), p. 161, _et seq._; “Palenqué,” by M. de Waldeck and M. Brasseur de Bourbourg (1866), p. 48.

[50] Lajard—“Mémoires de l’Institut Royal de France” (Acad. des Inscriptions et Belles Lettres), T. xiv., p. 89.

[51] Wood’s “Natural History of Man,” vol. i., p. 185; also Squier’s “Serpent Symbol,” p. 222, _et seq._

[52] I have a strong suspicion that in the primitive shape of the Hebrew legend, as in that of the Mexicans, both the father and mother of the human race had the serpent form.

[53] _Op. cit._, p. 46. Rudra, the Vedic form of Siva, the “King of Serpents,” is called the father of the Maruts (winds). See _infrà_ as to identification of Siva with Saturn.

[54] The idea of _circularity_ appears to be associated with both these names. See Bryant, _op. cit._, vol. iii., p. 164, and vol. ii., p. 191, as to derivation of Typhon.

[55] Lajard. _Op. cit._, p. 182, “Culte de Mithra,” p. 45; also “Mémoire sur l’Hercule Assyrien de M. Raoul-Rochette.”

[56] Mr. J. H. Rivett-Carnac suggests that the snake is a “symbol of the phallus.” He adds, “The sun, the invigorating power of nature, has ever, I believe, been considered to represent the same idea, not necessarily obscene, but the great mystery of nature, the life transmitted from generation to generation, or, as Professor Stephens puts it, ‘life out of death, life everlasting.’”—_Snake Symbol in India_ (reprinted from. “Journal of As. Soc. of Bengal”), 1879, p. 13.

[57] Wilkinson, _op. cit._, vol. v., p. 65

[58] Ditto, p. 243.

[59] Ditto, p. 239.

[60] See Ennemoser’s “History of Magic” (Bohn), vol. i., p. 253.

[61] Ditto, p. 243.

[62] Guigniaut’s “Le Dieu Serapis,” p. 19.

[63] _Op. cit._, p. 12.

[64] Faber’s “Pagan Idolatry,” vol. 1, p. 424_n._

[65] Prof. Max Müller derives cherubim from [Greek: gryphes], griffins, the guardians of the Soma in the Veda and Avesta. “Chips from a German Workshop,” 2nd ed., i. 157.

[66] Ez., c. 28, v. 14-16.

[67] See Colenzo’s “Pentateuch” (1865), p. 341.

[68] See Faber’s “Pagan Idolatry,” vol. iii., p. 606.

[69] C. i., v. 10.

[70] C. x., v. 14.

[71] _Op. cit._, vol. i., p. 422.

[72] Ez., c. i., v. 7.

[73] _Op. cit._, vol. i., p. 404.

[74] “Chinese,” p. 376.

[75] See Faber, _op. cit._, vol. i., pp. 404-410.

[76] Lajard, “Le culte de Mithra,” pp. 56, 59.

[77] Lajard, _op. cit._, p. 50; _infrà_, p. 39.

[78] This superstition is found among peoples—the Kafirs, for instance—who do not appear to possess any trace of planetary worship.

[79] This is evident from the facts mentioned above, notwithstanding the use of this animal as a symbol of _wisdom_.

[80] In connection with this subject, see St. Jerome, in his letter on “Virginity” to Eustachia.

[81] The turning of Aaron’s rod into a serpent had, no doubt, a reference to the idea of _wisdom_ associated with that animal.

[82] “The Fallen Angels” (1857).

[83] Moor’s “Hindu Pantheon,” p. 101.

[84] The Bo-tree. See _suprà_, p. 18.

[85] Probably the _fruit_ is really intended. Higgins refers to “a peculiar property which the fig has of producing its fruit from its flowers, contained within its own bosom, and concealed from profane eyes,” as a reason why the leaves of the fig-tree were selected by Adam and Eve to cover their nakedness. _Anacalypsis_, vol. ii., p. 253.

[86] Hardwicke’s “Christ and other Masters,” vol. i., p. 305-6.

[87] Mr. Hardwicke states that the sacred Indian fig is endowed by the Brahmans and Buddhists with mysterious significance, as the tree of knowledge or intelligence.

[88] See Beausobre’s curious and learned work, “Histoire de Manichée et du Manichéisme,” Liv. vii., ch. iii.; Gibbon’s “Fall and Decline of the Roman Empire,” vol. ii., p. 186.

[89] As already suggested, these may be the _ish_ and _isha_ of Genesis.

[90] Lajard, “Le culte de Mithra,” p. 52.

[91] Ditto, p. 60.

[92] This is shown by Mr. Gerald Massey in his remarkable work, “The Natural Genesis,” and particularly the chapter entitled “Typology of the Fall in Heaven and on Earth.”

[93] Lajard, _op. cit._, p. 49.

[94] “Ormazd et Ahriman,” by James Darmesteter, pp. 154, 159.

[95] It may be objected that the “Boundehesch,” which gives the above details, is comparatively a modern work. It must be noted, however, that the destruction of purity in the world by the serpent _Dahâka_ is mentioned in the 9th Yaçna, v. 27, which is much earlier, and that Dr. Haug supposes the “Boundehesch” to have had a Zend original (“Essays on the Sacred Language, &c., of the Parsees,” p. 29). Windischmann, also, says that “a closer study of this remarkable and venerable book, and comparing it with the original text preserved to us, will induce us to form a much more favourable opinion of its antiquity and contents.” (“Zoroastrische Studien,” p. 282). The opinion of this latter writer is that, notwithstanding the striking resemblance between the narrative of the fall of man contained in the “Boundehesch” and that in Genesis, the former is original, although inferior in simplicity to the Hebrew tradition (_idem_, p. 212). The narratives are so much alike, however, that they can hardly have had independent origins, and the very simplicity of the latter is a very strong argument against its priority.

[96] See _suprà_, p. 24.

[97] Memoirs of the Anthropological Society of London, vol. ii., p. 264, _et seq._, and compare with the Gnostic personification of “Truth,” for which see King’s “Gnostics and their Remains,” p. 39.

[98] Lajard, _op. cit._, p. 96.

[99] Jehovah threatens _death_, but the Serpent impliedly promises _life_, the former having relation to the _individual_, the latter to the _race_.

[100] Lajard, _op. cit._, p. 60, _note_.

[101] Some of the Essenes, who appear to have had connection with Mithraism, taught this doctrine.

[102] It is well known to Biblical writers that this legend formed no part of the earlier Mosaic narrative.

[103] Faber’s “Pagan Idolatry.”

[104] See Dulaure, _op. cit._, vol. i., as to the primeval Hermes.

[105] Smith’s “Dictionary of Mythology”—Art., “Hermes.”

[106] Gen., xxxi. 45-53.

[107] _Linga_ means a “sign” or “token.” The truth of the statement in the text would seem to follow, moreover, from the fact that the figure is sacred only after it has undergone certain ceremonies at the hands of a priest.

[108] Or tamarisk tree.

[109] Gen., xxi. 33.

[110] Dr. Inman suggests that ashera is the female counterpart of _Asher_. See under these names in “Ancient Faiths,” vol. i.

[111] Even if the statement of this event be an interpolation, the argument in the text is not affected. The statement is not inconsistent with the form of worship traditionally assigned to Abraham.

[112] Bætylia were “stones having souls.”

[113] Rawlinson’s “Five Ancient Monarchies,” vol. i., p. 617; vol. ii., p. 247.

[114] Dr. Alexander Wilder says: “The later Hebrews affected the Persian religion, in which the sun was the emblem of worship. Abraham evidently had a like preference, being a reputed iconoclast. The lunar religionists employed images in their worship.”

[115] Josephus’ “Antiquities of the Jews,” ch. viii. 2.

[116] The Serpent-symbol of the Exodus is called “Seraph.”

[117] “The History of Israel” (Eng. Trans.), vol i., p. 532.

[118] See “Sanchoniatho” (Cory, _op. cit._)

[119] Much discussion has taken place as to the nature of these animals. For an explanation of the epithet “fiery,” see Sanchoniatho, “_Of the Serpent_” (Cory, _op. cit._)

[120] Numbers, xxi. 8, 9.

[121] Wilkinson’s “Ancient Egyptians,” vol. iv., p. 435.

[122] Ditto, p. 434.

[123] Egypt, vol. iii., p. 426.

[124] “God in History,” vol. i., pp. 233-4.

[125] Exodus, xxxiv. 20.

[126] Numbers, xix. 1-10.

[127] As to the god Seth, see Pleyte’s “La Religion des Pré-Israelites” (1862).

[128] Fürst renders the name Mo-cese, “Son of Isis,” _Inman’s_ “Ancient Faiths,” vol. ii., p. 338.

[129] According to Pleyte, the Cabalists thought that the soul of Seth had passed into Moses (_op. cit._, p. 124). It is strange that the name of the Egyptian princess who is said to have brought up Moses is given by Josephus as _Thermuthis_, this being the name of the sacred asp of Egypt (see “_suprà_”). We appear also to have a reference to the serpent in the name Levi, one of the sons of Jacob, from whom the descent of Moses was traced.

[130] “Fragments.” Book xxxiv. (See also in connection with this subject, “King’s Gnostics,” p. 91.)

[131] Bunsen’s “God in History,” vol. i., p. 234.

[132] Ewald notices the fact. (See “_op. cit._, vol. i., 454.”)

[133] “Egypt,” vol. iii., p. 433.

[134] _Op. cit._, vol. iv., p. 434.

[135] “Le Livre des Morts,” par Paul Pierret, p. 259.

[136] Bunsen’s “Egypt,” vol. iv., p. 208.

[137] Ditto, vol. iii., p. 427.

[138] _Op. cit._, p. 319.

[139] _Op. cit._, vol. vi., p. 328.

[140] As to the use of this symbol generally, see Pleyte, _op. cit._, pp. 109, 157.

[141] On these points, see M. Raoul-Rochette’s Memoir on the Assyrian and Phœnician Hercules, in his “Mémoires de l’Institut National de France. Académie des Inscriptions,” tom. xvii., p. 47, _et seq._

[142] _Op. cit._, vol. i., p. 60; vol. ii., p. 201.

[143] Pleyte, _op. cit._, p. 172.

[144] Bunsen’s “Egypt,” vol. iv., p. 249.

[145] Ditto, p. 217.

[146] See ditto, pp. 226-9.

[147] The ram appears to have been the first month of the Akkadian calendar. “Law of Kosmic Order,” by Mr. Rob. Brown, jun., 1882, p. 36.

[148] Rawlinson’s “History of Herodotus,” vol. i., p. 620.

[149] Rawlinson’s “History of Herodotus,” vol. ii., p. 291.

[150] _Op. cit._, p. 89, _et seq._

[151] Wilkinson, _op. cit._, vol. iv., pp. 342, 260.

[152] Bunsen’s “Egypt,” vol. i., p. 423.

[153] _Op. cit._, vol. i., p. 388.

[154] In the temple of Hercules at Tyre were two symbolical _steles_, one a pillar and the other an obelisk. See Raoul-Rochette, _op. cit._, p. 51, where is a reference to a curious tradition, preserved by Josephus, connecting Moses with the erection of columns at Heliopolis.

[155] Wilkinson, _op. cit._, vol. iv., p. 299.

[156] Rawlinson’s “Herodotus,” vol. i., p. 608.

[157] Ditto, p. 620.

[158] _Mau_, the name of the Egyptian God of Truth, certainly signifies “light,” but probably only in a figurative sense.

[159] The importance ascribed to the mechanical arts may perhaps lead us to look for the formal origin of this character in the “wedge,” which was the chief mechanical power the ancients possessed.

[160] Faber, _op. cit._, vol, ii., p. 20.

[161] Bryant, in his “Ancient Mythology,” has brought together a great mass of materials bearing on this question. The facts, however, are capable of quite a different interpretation from that which he has given to them.

[162] “Origin and Destiny of Man,” p. 339.

[163] Dr. Inman points out that, in the ancient languages, the term for “garden” is used as a metaphor for woman. “Ancient Faiths,” i. 52; ii. 553.

[164] Guigniaut’s “Religions de l’Antiquité,” vol. i., p. 146.

[165] _Op. cit._, i. 315.

[166] “Egypt,” vol. iv., p. 257.

[167] “Egypt,” vol. iv., p. 209.

[168] Mr. Gerald Massey appears to regard the crime of Lamekh as the practice of abortion, men not desiring to have children. _Op. cit._, ii. 119.

[169] Gen., iv. 23, 24.

[170] Bunsen’s “Egypt,” vol. iv., pp. 285-6.

[171] Bunsen’s “Egypt,” vol. iii., p. 413.

[172] Bunsen’s “Egypt,” vol. iii., p. 437.

[173] Ditto, vol. iv., p. 286.

[174] If space permitted, we might trace to their source the developments which the primeval goddess of fecundity underwent. To the ideas embodied in her may be referred nearly all the feminine deities of antiquity.

[175] Faber, _op. cit._, vol. ii., p. 246.

[176] Kenrick’s “Phœnicia,” p. 307.

[177] See Faber, _op. cit._; also Note at the end of this chapter.

[178] On this question, see the “Memoirs of the Anthropological Society of London,” vol. ii., p. 265; also “Sketch of the Religious Sects of the Hindus,” in the “Asiatic Researches,” vol. xvii. (1832), p. 216, _et seq._

[179] This question is fully considered by Dr. Muir in his Sanscrit Texts, part iv., p. 54, _et seq._

[180] Ditto, pp. 161, 343.

[181] “Rural Bengal,” p. 187, _et seq._, 152. This association of the mountain and the river is found also in the Persian Khordah-Avesta. See (5) Abun-yasht, v. 1-3.

[182] See “Tree and Serpent Worship,” p. 70; also Sherring’s “Benares,” pp. 75-89. Here the serpent is evidently symbolical of _life_. In the Mahabharata, Mahadeva is described as having “a girdle of serpents, ear-rings of serpents, a sacrificial cord of serpents, and an outer garment of serpent’s skin.” Dr. Muir, _op. cit._, part iv., p. 160.

[183] _Op. cit._, p. 70.

[184] Ditto, p. 62.

[185] Mr. Sellon, in the “Memoirs of the Anthropological Society of London,” vol. ii., p. 273.

[186] It should not be forgotten that the Vedic religion was not that of all the Aryan tribes of India (see Muir, _op. cit._, part ii., pp. 377, 368, 383), and it is by no means improbable that some of them retained a more primitive faith—“Buddhism” or “Rudraism”—_i.e._, _Siva-ism_.

[187] _Op. cit._, p. 62. To come to a proper conclusion on this important point, it is necessary to consider the real position occupied by Gautama in relation to Brahmanism. Burnoux says that he differed from his adversaries only in the definition he gives of salvation (_du salut_). “Introduction à l’Histoire du Buddhisme Indien,” p. 155.

[188] Fergusson, _op. cit._, pp. 67, 222, 223.

[189] See Guigniaut, _op. cit._, vol. i., pp. 293, 160 _n._

[190] Schlagenweit, “Buddhism in Tibet,” p. 120.

[191] Higgins’ “Anacalypsis,” vol. i., p. 332, _et seq._ See also p. 342, _et seq._

[192] _Op. cit._, vol. i., p. 1, _et seq._, 25.

[193] Dr. Hunter points out a connection between Siva-ism and Buddhism. _Op. cit._, p. 194.

[194] Mr. Fergusson, _op. cit._, p. 70. The serpent is connected with Vishnuism as a symbol of _wisdom_ rather than of life.

[195] _Op. cit._, p. 71.

[196] Hence Siva, as _Sambhu_, is the patron deity of the Brahman order, and the most intellectual Hindus of the present day are to be found among his followers. See Wilson, _op. cit._, p. 171. Sherring’s “Sacred City of the Hindus,” p. 146, _et seq._

[197] The _bull_ of Siva has reference to strength and speed rather than to fecundity, while the Rig-veda refers to Vishnu as the former of the _womb_, although elsewhere he is described as the _fecundator_. Muir, _op. cit._, part iv., pp. 244, 292, 83, 64.

[198] This question has been considered by Burnoux, _op. cit._, p. 547, _et seq._ But see also Hodgson’s “Buddhism in Nepaul,” and paper in the “Journal of the Royal Asiatic Society,” vol. xviii. (1860), p. 395, _et seq._

[199] See Herring, _op. cit._, p. 89.

[200] Schlagenweit, _op. cit._, p. 181.

[201] Maurice’s “Indian Antiquities,” vol. vii., p. 566.

[202] As to the identity of Siva and Saturn, see Guigniaut, _op. cit._, vol. i., p. 167 _n._

[203] Sherring, _op cit._, p. 305, _et seq._

[204] It should be noted that many of the so-called “circles” are in reality _elliptical_.

[205] See, on this subject, Higgins’ “Anacalypsis,” vol. i., p. 315, _et seq._

[206] We must look to the esoteric teaching of Mithraism for the origin and explanation of much of primitive Christian dogma. The doctrine of “regeneration,” which is a spiritual application of the idea of physical generation, was known to all the religious systems of antiquity, and probably the Phallic emblems generally used were regarded by the initiated as having a hidden meaning. I may, perhaps, be allowed to refer to the second volume of my “Evolution of Morality” for information on the subject of the “re-birth.”

[207] The serpent elevated in the wilderness is said to be typical of Christ. A Gnostic sect taught that Christ was Seth.

[208] Didron’s “Christian Iconography” (Bohn), pp. 272-286.

[209] It is a curious fact that Buddhist saints are often represented in the _Vesica_ and with the _nimbus_. See Hodgson’s figures (Plates v. and vi.) in the “Journal of the Royal Asiatic Society,” vol. xvi.

[210] Didron, pp. 27, 231.

[211] Ditto, p. 29.

[212] Ditto, p. 215.

[213] “History of Magic” (Bohn), vol. i., p. 253, _et seq._

[214] As to these, see King’s “Gnostics and their Remains,” p. 72.

[215] In the philosophy of St. Paul, the death of Christ was rendered necessary by the fall. By the first man, Adam, came death, and in Christ the second Adam are all made alive. Mankind reverts to the position occupied by Adam before he sinned; and as in the New Jerusalem there is no marriage, so in the earthly paradise of the Hebrew legend man was at first intended to live alone.